쫑카빠와 감뽀빠의 공성 체득에 대한 비교 연구 : 「보리도차제광론」과 「해탈장엄론」을 중심으로 = A Comparative Study on Tsongkhapa and Gampopa’s Methods of Realizing Emptiness :Focusing on Great Treatise on the Stages of the Path to Enlightenment and Jewel Ornament of Liberation

다국어 초록 (Multilingual Abstract)

This study investigates Tsongkhapa and Gampopa’s methods of realizing ‘emptiness （Skt. śūnyatā）’, particularly focusing on Tsongkhapa’s Great Treatise on the Stages of the Path to Enlightenment （Tib. Byang chub lam rim che ba bzhugs so） and Gampopa’s Jewel Ornament of Liberation （Tib. Dam chos yid bzhin nor bu thar pa rin po che'i rgyan）.
Looking at the existing researches to date, most of the researches are focusing on individually analyzing the practice theories of Tsongkhapa and Gampopa individually. However, there is a noticeable lack of comparative studies that centrally deal with or directly contrast the methods of realizing emptiness of the two figures. Therefore, it is timely to compare and synthesize the analytical and logical approach of Tsongkhapa’s Great Treatise on the Stages of the Path to Enlightenment with the intuitive approach of Gampopa’s Jewel Ornament of Liberation under the theme of ‘realizing emptiness’. This endeavor is expected to integrate the achievements of previous studies into a unified framework.
This study narrows its analytical scope to discussions specifically pertaining to the research topic. Accordingly, chapter covering Vipaśyanā （Tib. lhag mthong） of Great Treatise on the Stages of the Path to Enlightenment, where the discourse on ‘realizing emptiness’ is most concentrated, was selected as the primary subject of analysis. Similarly, for Jewel Ornament of Liberation, the examination focuses on chapter covering Prajnaparamita （Tib. shes rab kyi pha rol tu phyin pa）, which addresses the same theme.
Tsongkhapa （1357—1419）, the founder of the Gelug school, emphasized the establishment of correct view through rigorous philosophical reasoning, and presented a systematic, gradual path in which emptiness is realized through analytical meditation, stabilized by concentration, and ultimately unified with compassion. By contrast, Gampopa （1079—1153）, a key figure in the Kagyu tradition, integrated Mahāmudrā teachings with the graduated path, highlighting direct experiential insight into emptiness, while still recognizing a progressive structure of practice.
According to the chapter on Vipaśyanā in the Great Treatise on the Stages of the Path to Enlightenment and the chapter covering Prajnaparamita of Jewel Ornament of Liberation, while the Tsongkhapa approach stresses logical analysis and step by step cultivation, the Gampopa approach prioritizes meditative experience and direct intuition. Nevertheless, both converge on the bodhicitta ideal, uniting wisdom and compassion as the culmination of practice.
The chapter on the Vipaśyanā in the Great Treatise on the Stages of the Path to Enlightenment begins by clearly identifying the object to be negated which is ‘intrinsic self-entity’ through logical analysis and establishing emptiness. It proves the supremacy of the Prasaṇgika school through the insight that ‘non intrinsic self-entity’ is dependent arising （Skt. pratītyasamutpāda）, and finally, it combines this wisdom of emptiness with the expedient of bodhicitta to realize a moral life in which view, practice, and action are united as one.
The chapter on ‘Prajñāpāramitā’ in Gampopa’s Jewel Ornament of Liberation begins by viewing wisdom as the ‘guiding eye’ that leads the feet of compassion, and offers insight into the Middle Way, which penetrates the fact that the self and the world are like a dream without substance. The essence of this realization lies in resting without manipulation within the nature of the mind, which is empty yet clearly awake, without striving to force anything. In this way, the Mahamudra practice system is to view the world as an illusion while never ceasing to show compassion toward sentient beings within it.
When compared from the perspective of the history of Tibetan Buddhist thought, Tsongkhapa's thought overturned the existing idea that non-discriminating intuition could be attained through the suspension of logical thinking; instead, he established the right view of the Middle Way by demonstrating that true non-discriminating intuition can only be reached through the deepening of logical analysis. On the other hand, Gampopa's thought fused the conflict between Kadampa doctrine and Mahamudra intuition to establish a unique philosophy called 'Exoteric Mahamudra,' and integrated Mahamudra, which had previously been a secret tradition, into the monastic education system.
Finally, from the perspective of doctrinal coherence and practical dynamism, Tsongkhapa and Gampopa demonstrated, through different paths within the tradition of Mahayana Buddhism, how the wisdom of emptiness culminates in the Mahayana practice of altruism. Tsongkhapa believed that a deep understanding of emptiness leads directly to conviction regarding karma, and further to altruism based on this. Gampopa presents a path to reaching altruism by directly revealing the Tathāgatagarbha （Buddha-nature）, which is the inner potential of human beings.
In conclusion, the comparison between Tsongkhapa and Gampopa demonstrates the expansion of the scope of Tibetan Buddhist practice theory. The ＂analytical emptiness＂ presented by Tsongkhapa and the ＂actual emptiness＂ proposed by Gampopa are not mutually contradictory but can be viewed as complementary expedients that can be chosen according to the practitioner's capacity and stage of practice. Both figures diagnosed ＂self-attachment＂ as the fundamental cause of samsara and sought to dismantle it through emptiness; in this process, they can be seen as having presented different solutions specific to their respective eras and traditions regarding the common task of how to integrate doctrinal study with meditative experience. Since these solutions in practice can commonly lead to altruistic action, it is expected that these solutions will also be applicable to the problems of modern society.

목차 (Table of Contents)

• 제1장 서 론 1
• 제1절 연구 목적 1
• 제2절 연구 범위 및 방법 2
• 제3절 선행연구 3
• 제2장 「보리도차제광론」의 공성 체득 7
• 제1절 쫑카빠의 생애와 사상 7
• 제2절 단계별 수행론에서의 공성 이해 10
• 1. 람림 전통 개요 10
• 2. 「보리도차제광론」의 구조와 특징 12
• 3. 「관」 장에서의 공성 체득 14
• 제3장「해탈장엄론」의 공성 체득 28
• 제1절 감뽀빠의 생애와 사상 28
• 제2절 마하무드라 전통 속의 공성 이해 31
• 1. 마하무드라 개요 31
• 2. 「해탈장엄론」의 구조와 특징 32
• 3. 「지헤바라밀」 장에서의 공성 체득 34
• 제4장 쫑카빠와 감뽀빠의 공성관 및 실천론 비교 46
• 제1절 공성 체득의 방법론적 대비: 분석적 사유와 직관적 자각 46
• 1. 공성 체득 단계의 비교 47
• 2. 티벳 불교사상사에서의 비교 49
• 제2절 교학적 정합성과 실천적 역동성의 조화 54
• 1. 공성 체득 결과의 비교 55
• 2. 현대적 의의와 대안적 가치 59
• 제5장 결 론 67
• 참 고 문 헌 72
• ABSTRACT 79